scholarly journals STUDY OF FORM AND MEANING OF SYMBOLIC INDIGENOUS HOUSE OF GORONTALO

ARTic ◽  
2019 ◽  
Vol 4 ◽  
pp. 203-214
Author(s):  
Almer Hassan Ali
Keyword(s):  
Cultural Values ◽  
The Body ◽  
Living Room ◽  
Traditional Values ◽  
Literature Study ◽  
The People ◽  
The Government ◽  
Democratic Life ◽  
Kinship Ties ◽  
Descriptive Method

This research generally aims to gain knowledge about the traditional values of the Bantayo Po 'Boide Traditional House by trying to express the cultural values of the people of Gorontalo Regency. Specifically: First describe the architectural components of the Bantayo Po' Boide Traditional House of Gorontalo Regency including the roof, parts of the body and the bottom of the building; and second Expressing the meaning of the symbols in the Bantayo Po 'Boide Traditional House of Gorontalo Regency. This research uses descriptive method by collecting various qualitative and quantitative data relating to the form and symbolic meaning of the Bantayo Po' Boide Traditional House of Gorontalo Regency, while the data collection uses the method of Observation, Documentation, Interview and Literature Study. The results of this study are: 1) Total of poles house supporting totaling 32 is known as the symbol of 32 directions of the compass. This means that the leaders must have attention to all aspects of people's lives without knowing favoritism; 2) Total of the front steps that amounted to 8 as a symbol of 8 small kingdoms that helped so that the kingdom of Limutu became large; 3) The main pillars, total 2, are embedded directly into the roof frame, as a symbol of the pledge of unity between the kingdoms of Hulonthalo and Limutu; 4) 6 pillars have 6 main characteristics of the Gorontalo people, namely: Tinepo (tolerance), Tombulao (respect), Tombulu (devotion to the government), Wu'udu (according to fairness), Adati (obedient to regulations), and Buto'o (obedient to judges decisions). In addition to the meaning of construction, the writer also found a variety of decorative meanings found in the Bantayo Po' Boide traditional house. 1) The front of the house there is a stylized ornament of lotus and breadfruit plants and grouse. Symbol of lotus ornament of leaders who love democratic life. The meaning of breadfruit plants as protectors, while the grouse described as Gorontalo people who are small but agile and smart. 2) Ornaments on the edge of the banyan and triangular tree ceiling. The meaning of the banyan tree is strength and unity, while the triangle is the 3 elements of life (God, King, People). 3) Ornaments in the ventilation of doors and windows are stylized in the form of spears and shields, which have the meaning of guardianship or vigilance. 4) The living room ceiling ornament is a combination of lotus flowers and chains. Where the lotus means the leader of the people while the chain means the kinship ties of the kingdoms of Hulonthalo and Limutu. 5) Ornaments on lyst plank are stylized from jasmine plants which have the meaning of glory and friendliness.

STUDY OF FORM AND MEANING OF SYMBOLIC INDIGENOUS HOUSE OF GORONTALO

ARTic ◽  
2019 ◽  
Vol 4 ◽  
pp. 203-214
Author(s):  
Almer Hassan Ali
Keyword(s):  
Cultural Values ◽  
The Body ◽  
Living Room ◽  
Traditional Values ◽  
Literature Study ◽  
The People ◽  
The Government ◽  
Democratic Life ◽  
Kinship Ties ◽  
Descriptive Method

This research generally aims to gain knowledge about the traditional values of the Bantayo Po 'Boide Traditional House by trying to express the cultural values of the people of Gorontalo Regency. Specifically: First describe the architectural components of the Bantayo Po' Boide Traditional House of Gorontalo Regency including the roof, parts of the body and the bottom of the building; and second Expressing the meaning of the symbols in the Bantayo Po 'Boide Traditional House of Gorontalo Regency. This research uses descriptive method by collecting various qualitative and quantitative data relating to the form and symbolic meaning of the Bantayo Po' Boide Traditional House of Gorontalo Regency, while the data collection uses the method of Observation, Documentation, Interview and Literature Study. The results of this study are: 1) Total of poles house supporting totaling 32 is known as the symbol of 32 directions of the compass. This means that the leaders must have attention to all aspects of people's lives without knowing favoritism; 2) Total of the front steps that amounted to 8 as a symbol of 8 small kingdoms that helped so that the kingdom of Limutu became large; 3) The main pillars, total 2, are embedded directly into the roof frame, as a symbol of the pledge of unity between the kingdoms of Hulonthalo and Limutu; 4) 6 pillars have 6 main characteristics of the Gorontalo people, namely: Tinepo (tolerance), Tombulao (respect), Tombulu (devotion to the government), Wu'udu (according to fairness), Adati (obedient to regulations), and Buto'o (obedient to judges decisions). In addition to the meaning of construction, the writer also found a variety of decorative meanings found in the Bantayo Po' Boide traditional house. 1) The front of the house there is a stylized ornament of lotus and breadfruit plants and grouse. Symbol of lotus ornament of leaders who love democratic life. The meaning of breadfruit plants as protectors, while the grouse described as Gorontalo people who are small but agile and smart. 2) Ornaments on the edge of the banyan and triangular tree ceiling. The meaning of the banyan tree is strength and unity, while the triangle is the 3 elements of life (God, King, People). 3) Ornaments in the ventilation of doors and windows are stylized in the form of spears and shields, which have the meaning of guardianship or vigilance. 4) The living room ceiling ornament is a combination of lotus flowers and chains. Where the lotus means the leader of the people while the chain means the kinship ties of the kingdoms of Hulonthalo and Limutu. 5) Ornaments on lyst plank are stylized from jasmine plants which have the meaning of glory and friendliness.

scholarly journals KAJIAN MAKNA RAGAM HIAS RUMAH ADAT BANTAYO PO’ BOIDE KABUPATEN GORONTALO

Jurnal Patra ◽  
2021 ◽  
Vol 3 (2) ◽  
pp. 121-126
Author(s):  
Almer Hassan Ali
Keyword(s):  
Data Collection ◽  
Cultural Values ◽  
Quantitative Data ◽  
Symbolic Meaning ◽  
Living Room ◽  
Traditional Values ◽  
Literature Study ◽  
Qualitative And Quantitative ◽  
The People ◽  
Descriptive Method

This research generally aims to gain knowledge about the traditional values of the Bantayo Po 'Boide Traditional House by trying to express the cultural values of the people of Gorontalo Regency. This research Specifically a variety of decorative meanings in the Bantayo Po' Boide traditional house. This research uses descriptive method by collecting various qualitative and quantitative data relating to the form and symbolic meaning of the Bantayo Po' Boide Traditional House of Gorontalo Regency, while the data collection uses the method of Observation, Documentation, Interview and Literature Study. The results of this study, the writer found a variety of decorative meanings in the Bantayo Po' Boide traditional house. 1) The front of the house there is a stylized ornament of lotus and breadfruit plants and grouse. 2) Ornaments on the edge of the banyan and triangular tree ceiling. 3) Ornaments in the ventilation of doors and windows are stylized in the form of spears and shields. 4) The living room ceiling ornament is a combination of lotus flowers and chains. 5) Ornaments on lyst plank are stylized from jasmine plants.

scholarly journals Mempertahankan Piil Pesenggiri Sebagai Identitas Budaya Suku Lampung

2020 ◽  
Vol 22 (2) ◽  
pp. 168
Author(s):  
Fitra Endi Fernanda ◽  
Samsuri Samsuri
Keyword(s):  
Cultural Identity ◽  
Cultural Values ◽  
Population Migration ◽  
Literature Study ◽  
Community Members ◽  
Philosophy Of Life ◽  
Traditional Leaders ◽  
The People ◽  
The Government

The Lampung tribe is a minority tribe established by Lampung Province. The Lampung Province became a destination for population migration, so Lampung was discussed by Javanese, Sundanese, Balinese and so on. As a minority tribe, the Lampung tribe needs to strengthen its cultural identity among the people so that the cultural values of the Lampung tribe are not lost. Piil Pesenggiri is a philosophy of life that has become the cultural identity of the Lampung tribe. The purpose of this study is to explain the principles of Piil Pesenggiri so that its values can be rebuilt. This article was written in the literature study method with a collection of various sources of books, journals and research on the Piil Pesenggiri. The results show four principles of Piil Pesenggiri that need to be revived, namely juluk adek, nemui nyimah, nemui nyapur and sakai sambyan. Cooperation between all parties, namely traditional leaders, community members, academics and the government, is needed to revive the principles of Piil Pesenggiri.

scholarly journals Analisis Kecukupan Ruang Terbuka Hijau (RTH) Berdasarkan Rencana Detail Tata Ruang Kota Bireuen

2018 ◽  
Vol 3 (3) ◽  
pp. 243-248
Author(s):  
Danil Fahreza Pohan ◽  
Muhammad Rusdi ◽  
Sugianto Sugianto
Keyword(s):  
Quality Of Life ◽  
Open Space ◽  
Rapid Development ◽  
Environment And Health ◽  
The People ◽  
Survey Technique ◽  
The Government ◽  
The City ◽  
Descriptive Method

Abstrak. Pesatnya pertumbuhan penduduk dan tingginya perkembangan pembangunan, menyebabkan banyaknya kawasan yang beralih fungsi menjadi kawasan yang bukan peruntukan yang sesuai yang telah ditetapkan oleh pemerintah termasuk ruang terbuka hijau (RTH) yang berfungsi untuk menunjang kualitas hidup masyarakat di dalam suatu kota baik dari segi lingkungan maupun kesehatan. Pesatnya perkembangan suatu kota tentu banyak menarik minat masyarakat untuk pindah menuju kota tersebut, semakin meningkatnya jumlah penduduk tentu juga meningkatkan kebutuhan akan oksigen. Untuk itu Kota Bireuen dituntut mampu menyediakan RTH untuk mengimbangi kebutuhan oksigen masyarakat kota itu sendiri. Penelitian ini bertujuan untuk menghitung ketersediaan RTH yang direncanakan di dalam RDTR Kota Bireuen. Metode yang digunakan dalam penelitian ini ada lah metode deskriptif dengan teknik survai. Sedangkan analisis kecukupan RTH menggunakan rumus berdasarkan luas daerah dibagi dengan RTH yang tersedia. Hasil perhitungan analisis RTH di dapat bahwasannya RTH Kota Bireuen sebesar 46,96%.Kata Kunci: Bireuen, RTH, RDTR Abstrack. The rapid growth of population and the high development of the developmental, causing the number of areas that switch functions to areas that are not appropriate designation established by the government including green open space (GOS) that serves to support the quality of life of people in a city both in terms of environment and health . The rapid development of a city would attract many people to move to the city, the increasing number of people of course also increases the need for oxygen. For that Bireuen City is required to provide GOS to compensate for the oxygen needs of the people of the city itself. This study aims to calculate the planned GOS availability in the DSP of Bireuen City. The method used in this research is descriptive method with survey technique. While the analysis of GOS adequacy using the formula based on the area divided by the available GOS. The calculation result of GOS analysis can be that the GOS of Bireuen City is 46.96%.Keyword: Bireuen, GOS, DSP

scholarly journals PERGESERAN BENTUK DAN FUNGSI RUMAH JOGLO DI WILAYAH BANYUWANGI

2018 ◽  
Author(s):  
Rois Ainul Umah ◽  
Tian Fitriara Huda ◽  
(Prosiding Seminar Nasional FKIP Univeristas PGRI Banyuwangi
Keyword(s):  
Cultural Values ◽  
Ethnic Groups ◽  
Living Room ◽  
Meeting Room ◽  
Urban Village ◽  
The People ◽  
The Family ◽  
And Function ◽  
The Village ◽  
Role And Function

Banyuwangi is an area rich in various cultures and customs, this is because Banyuwangi district is inhabited by various ethnic groups. The majority of the sub-districts of Banyuwangi are osing tribe who live in the village of fern and urban village of rejo. Joglo building as one of the traditional Javanese buildings in it contained philosophy that suits the life of the people. The arrangement of the room in Joglo is generally divided into three parts, namely the meeting room called pendopo, the living room or the space used to hold the show called pringgitan, and the back room called dalem or omah jero as the family room. For the people of Banyuwangi especially those who still preserve the joglo house just like the osing tribe have begun to experience the shifting of its role and function where in this case joglo house serve as additional need for home decoration, private residence of the citizen, until used as permanent building of cafe and restaurant. From the description above, the researcher felt that the community did not understand the function of the role and shape of the architecture of the Javanese house which has become the culture of the inheritance slowly changed by causing a shift to the cultural values contained within it. The shift in value will sooner or later bring changes to traditional architectural forms, structures and functions.

scholarly journals ANALISIS NILAI BUDAYA DALAM HIKAYAT BANTA AMAT JILID I DAN II KARYA T. A. SAKTI

2020 ◽  
Vol 8 (2) ◽  
pp. 231-244
Author(s):  
Teuku Mahmud
Keyword(s):  
Cultural Values ◽  
Qualitative Approach ◽  
Cultural Value ◽  
Human Relationship ◽  
Human Relations ◽  
Relationship With God ◽  
The People ◽  
Data Source ◽  
Mutual Care ◽  
Descriptive Method

This study aims to describe the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. Cultural value is very important to be studied in order to preserve the cultural heritage of the people of Aceh so that it can be known by the younger generation and re-cultivated in life in the present. The formulation of the problem raised in this study is how the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. The data source in this research is Hikayat Banta Amat Volume I and II by T. A. Sakti. The selected data is each quotation that has a relation to cultural values ​​in the saga. The approach and method used in this research is a qualitative approach and a descriptive method by describing the facts which are then followed by analysis. The cultural values ​​analyzed in Banta Amat sects are grouped according to five categories, namely (1) cultural values ​​in human relations with God, (2) cultural values ​​in human relations with nature, (3) cultural values ​​in human relations with other humans, (4) cultural values ​​in human relations with society, and (5) cultural values ​​in human relations with oneself. The results showed there were 37 quotations related to cultural values ​​that exist in the Banta Amat saga, namely: (1) Cultural values ​​in the human relationship with God there are 6 values ​​in 24 quotes; a) Give thanks to God 3 quotes, b) Give to Allah the Prophet 1 quote, c) Pray and ask God 9 quotes, d) surrender to God 8 quotes, e) Fear God 1 quote, and f) Obey to worship God 2 quotes, (2) Cultural values ​​in human relations with nature are found in 2 quotations about utilizing the forest, (3) Cultural values ​​in human relations with other humans there are 3 values ​​in 4 quotations; a) respect for others 2 quotes, b) say greetings 1 quote, and c) answer greetings 1 quote, (4) Cultural values ​​in human relations with the community there are 3 quotes namely about mutual care, and (5) Cultural values ​​in relationships humans with themselves there are 3 values ​​in 4 quotes; a) Never give up 2 quotes, b) responsibility 1 quote, and c) hard work 1 quote. Based on the results of the study it can be seen that the cultural values ​​in the human relationship with God are more numerous than the other values. This illustrates that the people of Aceh are religious and devout people who worship God. Suggestions from researchers that the people of Aceh continue to preserve cultural values ​​such as the Banta Amat saga in daily life. Abstrak Penelitian ini bertujuan untuk mendeskripsikan nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Nilai budaya sangat penting untuk dikaji guna melestarikan warisan budaya masyarakat Aceh agar dapat diketahui oleh generasi muda dan kembali dibudidayakan dalam kehidupan pada masa sekarang. Rumusan masalah yang diangkat dalam penelitian ini adalah bagaimana nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Sumber data dalam penelitian ini adalah Hikayat Banta Amat Jilid I dan II karya T. A. Sakti. Data yang dipilih adalah setiap kutipan yang ada kaitannya dengan nilai budaya dalam hikayat. Pendekatan dan metode yang digunakan dalam penelitian ini adalah pendekatan kualitatif dan metode deskritif dengan mendeskripsikan fakta-fakta yang kemudian disusul dengan analisis. Nilai budaya yang dianalisis dalam hikayat Banta Amat dikelompokkan berdasarkan lima kategori, yaitu (1) nilai budaya dalam hubungan manusia dengan Tuhan, (2) nilai budaya dalam hubungan manusia dengan alam, (3) nilai budaya dalam hubungan manusia dengan manusia lain, (4) nilai budaya dalam hubungan manusia dengan masyarakat, dan (5) nilai budaya dalam hubungan manusia dengan diri sendiri. Hasil penelitian menunjukkan terdapat 37 kutipan yang terkait dengan nilai budaya yang ada dalam hikayat Banta Amat, yaitu: (1) Nilai budaya dalam hubungan manusia dengan Tuhan terdapat 6 nilai pada 24 kutipan; a) Bersyukur kepada Allah 3 kutipan, b) Berselawat kepada Nabi Allah 1 kutipan, c) Berdoa dan memohon kepada Allah 9 kutipan, d) menyerahkan diri kepada Allah 8 kutipan, e) Takut kepada Allah 1 kutipan, dan f) Taat beribadah kepada Allah 2 kutipan, (2) Nilai budaya dalam hubungan manusia dengan alam terdapat pada 2 kutipan tentang memanfaatkan hutan, (3) Nilai budaya dalam hubungan manusia dengan manusia lain terdapat 3 nilai pada 4 kutipan; a) menghormati orang lain 2 kutipan, b) mengucapkan salam 1 kutipan, dan c) menjawab salam 1 kutipan, (4) Nilai budaya dalam hubungan manusia dengan masyarakat terdapat 3 kutipan yaitu tentang rasa saling peduli, dan (5) Nilai budaya dalam hubungan manusia dengan diri sendiri terdapat 3 nilai pada 4 kutipan; a) Pantang menyerah 2 kutipan, b) tanggung jawab 1 kutipan, dan c) kerja keras 1 kutipan. Berdasarkan hasil penelitian dapat dilihat bahwa nilai budaya dalam hubungan manusia dengan Tuhan lebih banyak dari nilai yang lainnya. Hal ini menggambarkan bahwa masyarakat Aceh adalah masyarakat yang religius dan taat beribadah kepada Allah. Saran dari peneliti agar masyarakat Aceh terus melestarikan nilai budaya seperti pada hikayat Banta Amat dalam kehidupan sehari-hari. Kata Kunci: Hikayat, Nilai Budaya

KAJIAN KRITIS EKONOMI SYARIAH DALAM MENELISIK KEBIJAKAN MONETER SEBAGAI UPAYA PENYELAMATAN PEREKONOMIAN DITENGAH PANDEMI COVID-19

2020 ◽  
Vol 1 (2) ◽  
pp. 80-97
Author(s):  
Rina Anggraini ◽  
Dhea Ananda Putri
Keyword(s):  
Monetary Policy ◽  
Global Economy ◽  
Inflation Rate ◽  
Point Of View ◽  
Literature Study ◽  
Economic Stability ◽  
Policy Makers ◽  
New Normal ◽  
The People ◽  
The Government

The Covid-19 pandemic has become a real enemy for all levels of society, both from the middle to upper and lower middle classes, because this pandemic does not only attack the health aspects but all aspects of life, both in terms of economy, religion to lifestyle so that with this condition the government implements the order. a new life called New Normal. The following article is a literature study on how monetary policy is in maintaining the Indonesian economy amid the Covid-19 pandemic and will be reviewed from a sharia perspective, and will see whether government policies are fair and not only benefit certain parties. The method used is to review several research results that have been published in journals that explain the Covid-19 Pandemic and the policies taken by the government. The findings of this study inform that monetary policy is indeed influential in suppressing the inflation rate and can achieve economic stability, and the more obvious thing is that the government and a set of policy makers have been very fast in responding to the impacts arising from the Covid-19 pandemic undermining the global economy with policy stimuli that have been drawn up to fight the pandemic. From the point of view of sharia, the policies taken by the government already have a very good goal, namely meeting the needs of the people is fair and mashlahah is the main goal, the policies carried out by the government are conceptual and seen from the sharia side it is very good and upholds the welfare of the people. Pandemi Covid-19 menjadi musuh nyata bagi seluruh lapisan masyarakat baik dari kalangan menengah ke atas maupun menengah kebawah, karena pandemic ini tidak hanya menyerang aspek kesehatan melainkan seluruh aspek kehidupan, baik dari segi ekonomi, religi hingga gaya hidup sehingga dengan keadaan ini pemerintah menerapkan tatanan kehidupan baru yang disebut New Normal. Tulisan berikut ini adalah studi literature tentang bagaimana kebijakan moneter dalam menjaga perekonomian Indonesia ditengah masa pandemic Covid-19 dan akan ditinjau berdasarkan perspektif syariah, serta akan melihat apakah kebijakan pemerintah sudah adil dan tidak hanya menguntungkan pihak tertentu. Metode yang digunakan adalah mengkaji beberapa hasil penelitian yang pernah dimuat pada jurnal-jurnal yang menjelaskan seputar Pandemi Covid-19 dan kebijakan-kebijakan yang diambil oleh pemerintah. Temuan penelitian ini menginformasikan bahwa kebijakan moneter memang berpengaruh dalam menekan laju inflasi dan dapat mencapai kestabilan perekonomian, dan hal yang lebih nyata pada saat ini pemerintah dan seperangkat pembuat kebijakannya sudah dengan sangat cepat dalam menanggapi dampak-dampak yang timbul akibat pandemic Covid-19 yang telah merusak perekonomian global dengan stimulus- stimulus kebijakan yang telah disusun demi melawan pandemic. Dari sudut pandang syariah, kebijakan yang diambil oleh pemerintah sudah memiliki tujuan yang sangat baik, yaitu pemenuhan kebutuhan rakyat sudah adil dan mashlahah menjadi tujuan utama, pada intinya kebijakan yang dilakukan pemerintah secara konseptual dan dilihat dari sisi syariah sudah sangat baik dan menjunjung tinggi kesejahteraan rakyat.

scholarly journals Pesona Objek Wisata Sejarah di Kabupaten Sinjai

2020 ◽  
Vol 2 (2) ◽  
pp. 98-110
Author(s):  
Wahyudi Ishak ◽  
Ahmadin Ahmadin ◽  
Najamuddin Najamuddin
Keyword(s):  
Literature Study ◽  
Economic Sectors ◽  
Tourist Destinations ◽  
The People ◽  
Level Ii ◽  
Tourism Sector ◽  
The Government ◽  
Tourism Potential ◽  
Study Techniques ◽  
The Impact

This study aims to determine the potential of historical attractions in Sinjai Regency, the development of historical tourism in Sinjai Regency 2008-2016, and the impact of historical tourism on the communities around the site, the government and tourists. The method used in the research and writing of this thesis is a historical research method, which includes: heuristics, source criticism, interpretation and historiography. The techniques used in data collection are observation, interview and literature study techniques. The results of this study indicate that Sinjai as a Level II Region in South Sulawesi has tourism potential that is not inferior to other regions. The Batupake Gojeng Archaeological Park, the Karampuang Indigenous Area, and the Balangnipa Fort are one of the historical tourist destinations offered by Sinjai Regency. Although the Tourism and Culture Office of Sinjai Regency was only established in 2017, activities in the tourism sector will continue to be carried out in previous years. The three historical attractions have their respective developments both in terms of facilities and infrastructure to the number of visitors. The contribution of each element in the development of the historical tourism sector in Sinjai Regency is something that needs to be improved. Based on the results of this study it can be concluded that the historical attractions in Sinjai Regency have an impact on the socio-cultural, educational and economic sectors for the local government and the people who live around the site.

scholarly journals Work culture of the government of Teluk Ambon district in providing administrative services to the community in the era of COVID-19

2021 ◽  
Vol 8 (6) ◽  
pp. 661-668
Author(s):  
Wahyu Fatimah Chaniago
Keyword(s):  
Work Culture ◽  
District Office ◽  
Administrative Services ◽  
The People ◽  
Study Results ◽  
Qualitative Descriptive ◽  
District Government ◽  
The Government ◽  
Service Change ◽  
Descriptive Method

This study aims to determine the work culture of the sub-district government in providing administrative services to the community in the Covid-19 era. The research method is a direct qualitative descriptive method. Data collection techniques used are observation, documentation, and interviews. The study results show a fundamental service change in 2020, namely the pattern of routine and usual ways of working that are very different felt by the people who will provide services at the Teluk Ambon District Office. Changes in bureaucratic work procedures are caused by the public's complying with the health protocol and maintaining a sitting position, which is one meter while providing services at the Teluk Ambon sub-district office.

scholarly journals Why Zakat Collection in Indonesia is Not As Effective As it is in Malaysia

2020 ◽  
Vol 14 (1) ◽  
pp. 23
Author(s):  
Aris Puji Purwatiningsih ◽  
Muchlis Yahya
Keyword(s):  
Government Regulation ◽  
The Other ◽  
The People ◽  
The Government ◽  
Descriptive Method

The purpose of this article is to find out the practices and problems of why zakat in Indonesia have not been manage optimally as it is in Malaysia. This study applies descriptive method by collecting data and information from previous articles about zakat, especially zakat management in Indonesia and Malaysia. The findings show that the main problems in managing zakat in Indonesia are: first, there is no government regulation that requires all Muslim citizens who have property that reach nisab requirement to give out zakat. Secondly, Moslem community prefers to pay zakat to the people whom they have already known rather than to the existing formal zakat institutions. Third, there is a lack of good cooperation between zakat institutions owned by the government and the other institutions run by private parties. The result of this of this study may be useful to be used by all parties involved in zakat management so that it can be managed more optimal.

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